Christianity Requireth a Renunciation of the World, and All Worldly Tempers
Page 1
Review and Herald
Jul 31, 1856
Publishing Committee · Battle Creek, Mich. · Jul 31, 1856
Christianity Requireth a Renunciation of the World, and All Worldly Tempers.
By Law
CHAPTER V.
THE subject of the two preceding chapters is of such importance that I cannot leave it without adding some further considerations upon it.
For, notwithstanding the Scriptures are so clear and express on the side of the doctrine there delivered, yet I must expect to encounter the prejudices of men who are settled in other opinions.
I know it will be asked, where can be the impiety of getting or enjoying an estate?
Whether it be not honorable, and matter of just praise, to provide an estate for one's family?
It will also be asked, what people of birth and fortune are to do with themselves if they are not to live suitably to their estates and qualities?
Any one that has taken the trouble to read this treatise, must have found that the doctrine here taught is none of mine, and that therefore I have no occasion to support it against such questions as these.
The same persons may as well ask, why the little span of life is made a state of trial and probation, in which men of all conditions are to work out their salvation with fear and trembling?
But, however, to the first question let it be answered:
Take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed; for after all these things do the Gentiles seek.
If to be careful and thoughtful about the necessaries of life, be a care that is here forbidden, and that because it is such a care as only becomes heathens; surely, to be careful and thoughtful how to raise an estate, and enrich one's family, is a care that is sufficiently forbidden Christians. And he that can yet think it lawful and creditable to make it the care and design of his life to get an estate, is too blind to be convinced by arguments. He may, with as much regard to Scripture, say, that it is lawful to swear falsely, though it forbids him to speak falsely.
Our Saviour saith, Labor not for the meat that perisheth, but for that meat which endureth unto everlasting life.John vi, 27. He commands us not to lay up for ourselves treasures on earth; he assures us that we cannot serve God and mammon.
Now these places have no meaning, if it is still lawful for Christians to heap up treasures, to labor for great estates, and pursue designs of enriching their families.
I know it is easy to evade the force of these texts, and to make plausible harangues upon the innocency of laboring to be rich, and the consistency of serving God and mammon.
I do not question but the rich young man in the Gospel, who had kept the commandments of God from his youth, could have made a very good apology for himself, and have shown how reasonable and innocent a thing it was for so good and so young a man to enjoy an estate.
The rich man in torments could have alleged how much good he did with his fortune, how many trades he encouraged by his purple and fine linen, and faring sumptuously every day; and how he conformed to the ends and advantages of society by so spending his estate.
But to return: the apostle saith, Having food and raiment, let us therewith be content; that they who will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.1 Tim. vi, 8, 9.
We may perhaps by some acuteness of reasoning, find out that this doctrine still leaves us at our liberty, whether we will labor to be rich or not; and if we do, we are as much enlightened as the quakers, who find themselves at liberty from the use of the sacraments.
We may pretend, that notwithstanding what the apostle here says of a snare, a temptation and foolish lusts; yet that we can pursue the means, and desire the happiness of riches, without any danger to our virtue.
But if so, we are as prudent as those Christians who think they can secure their virtue without watching and prayer; though our Saviour has said, Watch and pray that ye enter not into temptation.
He therefore, that neglects watching and prayer, though the appointed means of avoiding temptation, may show that he lives as much according to Scripture as he that is careful and desirous of riches and wealth, though they are the declared occasions of sin, snares and destruction.
If we will not be so humble and teachable as to conform to the Scriptures in the simplicity and plainness of its doctrines, there will be no end of our errors; but we shall be in as much darkness as when the light of Scripture never appeared.
For if we could submit to its plain and repeated doctrines, it would never be asked, what people of birth and fortune are to do with themselves, if they are not to live up to the splendor and plenty of their estates.
The rich man in the Gospel was a ruler, a young man, and a good man; if therefore, there are any among us that are neither young nor good, it can hardly be thought that they have less to do to inherit eternal life than the young man in the Gospel.
And as for those who, like him, have kept the commandments of God from their youth, I dare not tell them that they are not under a necessity of offering all their wealth to God, and of making their estates, however acquired, not the support of any foolish, vain indulgences, but the relief of their distressed brethren.
Suppose great people by means of their wealth could throw themselves into a deep sleep of pleasant dreams, which would last till death awaked them; would any one think it lawful to make such use of their riches?
But if it was asked, why this is not as lawful as a life of high living, vain indulgences, and worldly pleasures, it could not be easily told.
For such a life as this is no more like a state of probation than such a sleep is like it; and he that has done nothing but sleep and dream to the time of his death, may as well say that he has been working out his salvation with fear and trembling, as he that has been living in such luxury, splendor and vain gratifications, as his estate could procure him.
The gospel has made no provision for dignity of birth, or difference in fortune; but has appointed the same straight gate, the common passage for all persons to enter into glory.
The distinctions of civil life have their use, and are, in some degree, necessary to society; but if any one thinks he may be less devoted to God, less afraid of the corruptions of pleasures, the vanities of pride, because he was born of one family rather than another, he is as much mistaken as he that fancies he has a privilege to steal, because he was born of a father that was poor.
Why may not poor people give themselves up to discontent, to impatience, and repining? Is it not because Christianity requires the same virtues in all states of life? Is it not because the rewards of religion are sufficient to make us thankful in every condition.
But who sees not that these same reasons equally condemn the gratifications, the sensual indulgences of the rich, as the discontents and repinings of the poor.
So that a great man taking his swing in worldly pleasures, in the various gratifications which his plenty can furnish, is as good a Christian, as careful of his duty to God, as the poor man who resigns himself up to discontent, and spends his time and spirits in restless complaints and repinings.
And if the joys of religion, our hopes in Christ, are sufficient to make us rejoice in tribulation, and be thankful to God in the hardships of poverty; surely the same hopes in Christ must be equally sufficient to make us forbear the luxury and softness, and all other pleasures of imaginary greatness.
If, therefore, the rich and great man can find out a course of pleasures, that support no wrong turn of mind; luxury and indulgence, which do not gratify sensuality; delights and entertainment which indulge no vain and weak passions; if they can find out such self-enjoyments of their riches as show that they98love God with all their strength, and their neighbors as themselves; if they can find out such instances of splendor and greatness, as gratify neither the lust of the flesh, the lust of the eyes, nor the pride of life; religion has no command against such enjoyments.
But if this cannot be done, let it be remembered that the rich have no more permission to live in sensual pleasures, and vain indulgences, than the poor have to spend their time in anxious complaints and unthankful repinings.
Let it also be remembered, that if any distinctions of life make men forget that sin is their only baseness, and holiness their only honor; if any condition makes them less disposed to imitate the low, humble estate of their suffering Master, or forget that they are to return to God by humiliation, repentance and self-denial; instead of being any real advantage, it is their curse, their snare and destruction.
Had there been any other lawful way of employing our wealth, than in the assistance of the poor, our Saviour would not have confined the young man in the Gospel to that one way of employing all that he had.
Was there no sin in pampering ourselves with our riches, our Saviour had not said, Woe unto you that are rich, for ye have received your consolation!
Had a delight in the splendor and greatness of this life been an innocent delight for people of birth and fortune, he had never said, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Had worldly mirth, and the noisy joys of splendor and equipage, been any part of the happiness of Christians, he had never said, Blessed are they that mourn, for they shall be comforted.
Thus does it appear, from almost every part of Scripture, that a renunciation of the world, and all worldly enjoyments, either of pleasure or pride, is the necessary temper of all Christians of every state and condition.
I know, that to all this it will still be objected, that the different states of life are things indifferent in themselves, and are made good or evil by the tempers of the persons who enjoy them. That a man is not necessarily vain and proud, because he lives in great show and figure, any more than another is necessarily humble and lowly in mind, because he lives in low estate.
It is granted that men may be of a temper contrary to the state in which they live, but then this is only true of such as are in any state by force, and contrary to their desires and endeavors.
A man in a low estate may be very vain and proud, because he is in such a state by force, and is restless and uneasy till he can raise himself out of it. If the same can be said of any man that lives in all the splendor and figure of life, that he is in it by force, and is restless and uneasy till he can lay all aside, and live in a humble, lowly state, it may be granted, that such a man, though in the height of figure, may be as humble as another in starving circumstances may be proud.
But nothing can be more false than to conclude that because a man may be in a low estate, without having lowliness of mind, which estate he is in by force; that, therefore, another may live in all the height of grandeur, the vanity of figure, which his fortune will allow, without having any height or vanity of mind, though the state of life be according to his mind, and such as he chooses before another that has less of figure and show in it.
Nothing can be more absurd than such a conclusion as that; it is as if one should say, that because a man may be an epicure in his temper, though he is forced to live upon bread and water; therefore another, who seeks all sorts of delicacies, and lives upon delicacies out of choice, may be no epicure.
Again, Who does not know that a man may give all his goods to feed the poor, and yet want charity? But will any one therefore conclude that another may keep all his goods to himself, and yet have charity?
Yet this is as well argued as to say, that because a man has nothing to spend he may yet be proud; therefore, though another may lay out his estate in vain expenses, he may yet have true humility of mind.
For as the man in a low estate would be truly what his estate is, if he liked it, and had no desires that it should be otherwise than it is; so for the same reason, if those who live in pleasure, in show and vain expenses, live in such a state out of choice; we must talk nonsense, if we not say that their minds are as vain as the vanity of their estate.
Again, Those who talk of people's being humble in a state, that has all the appearance of pride and vanity, do not enough consider the nature of virtue. Humility and every other virtue is never in as complete state, so that a man can say, that he has finished his task in such or such a virtue.
No virtues have any existence of this kind in human minds; they are rather continual struggles with contrary vices, than any finished habits of mind.
A man is humble, not for what he has already done, but because it is his continual disposition to oppose and reject every temptation to pride. Charity is a continual struggle with the contrary qualities of self-love and envy.
And this is the state of every virtue; it is a progressive temper of mind, and always equally laboring to preserve itself.
Those therefore who suppose that people may be so finished in the virtue of humility, that they can be truly humble in the enjoyments of splendor and vanity, do not consider that humility is never finished, and that it ceases to exist, when it ceases to oppose and reject every appearance of pride.
This is the true state of every virtue, a resisting and opposing all the temptations to the contrary vice.
To suppose therefore a man so truly humble, that he may live in all the appearances of pride and vanity, is as absurd, as to suppose a man so inwardly sober that he need refuse no strong liquors; so inwardly charitable, that he need not avoid quarrels; or so holy that he need not resist temptations to sin.
Lastly, The necessity of renouncing the world in whatever condition of life we are, besides what appears from particular commands, may be proved from those great degrees of holiness, those divine tempers, which Christianity requires.
Christians are to love God with all their heart, with all their soul, with all their mind, and with all their strength, and their neighbor as themselves.
Now it is absolutely impossible in the nature of the thing, that we should practice either of these duties in any Christian sense, unless we are so born of God as to have overcome the world.
A man that has his head and his heart taken up with worldly concerns, can no more love God with all his soul, and with all his strength, than a man who will have his eyes upon the ground, can be looking towards heaven with all the strength of his sight.
If therefore we are to love God with all our heart, and with all our soul, it is absolutely necessary that we be first persuaded, that we have no happiness but in him alone; and that we are capable of no other good, but what arises from our enjoyment of the divine nature.
But we may be assured, that we never believe this truth, till we resign or renounce all pretensions to any other happiness. For to desire the happiness of riches, at the same time that we know that all happiness is in God, is as impossible as to desire the happiness of sickness, when we are assured that no bodily state is happy but that of health.
It is therefore certain, in an absolute degree, that we are as much obliged to renounce the world with all our heart, and all our strength, as we are obliged to love God with all our heart, and all our strength.
It being as impossible to do one without the other, as to exert all our strength two different ways at the same time.
It is also certain, in the same absolute degree, that we unavoidably love everything in proportion as it appears to be our happiness; if it appears to be half of our happiness, it will necessarily have half the strength of our love; and if it appears to be all of our happiness we shall naturally love it with all our strength.
The Christian religion, therefore, which requires the whole strength of our nature to aspire after God, lays this just foundation of our performing this duty, by commanding us to renounce the happiness of the world, knowing it impossible to have two happinesses, and but one love.
And indeed what can be more ridiculous than to fancy that a man who is laboring after schemes of felicity, that is taken up in the enjoyments of the world, is loving God with all his soul, and all his strength?
Is it not as absurd as to suppose a man that is devoted to the sports of the field is at the same time contemplating mathematical speculations with all the ardor of his mind.
Let any one but deal faithfully with himself, consult his own experience, the inward feelings of his mind, and consider whether, whilst his soul is taken up with the enjoyments of this life, he feels that his soul is loving God with all its force and strength; let any man say that he feels this strong tendency of his soul towards God, whilst it tends towards earthly goods, and I may venture to depart from all that I have said.
Nothing therefore can be more plain than this, that if we are to fill our soul with a new love, we must empty it of all other affections, and this by as great a necessity as any in nature.
The love of God, as I have said of every other virtue, is never in any complete state, but is to preserve and improve itself by a continual opposition and resistance of other affections.
It is as necessary therefore continually to renounce the world and all its objects of our affections, in order to form the love of God in our hearts, as it is necessary to renounce and resist all motives of self-love and envy, to beget the habit of charity.
And a man may as well pretend that little envies are consistent with true charity, as that little desires after the vanities of the world are consistent with an entire love of God with all our hearts.
It may be said that though this appears true in the reason of the thing, as considered in speculation; yet that this is a love for angels, and not suited to the state of man.
I answer, it is what God has required, and the same objection may be made against all other Christian virtues, for they are all required in a perfect degree.
Secondly, if it is a degree of perfection hardly attainable, this makes for the doctrine which I have delivered, and shows the absolute necessity of having no more enjoyments in the world than such as necessity requires.
For if it is so hard to raise the soul to this degree of love, surely it must be stupid to add to the difficulty by foolish and contrary affections.
Thirdly, If this is the proper love of angels, this proves that it is proper for us, who are taught by God to pray, that his will may be done on earth as it is in heaven.
At least, if this is the love of angels, it shows us that we are to imitate it as far as our nature will allow, and to stop at no degrees short of it, but such as we cannot possibly reach.
But can he be said to be doing his utmost to love like an angel, that is building schemes of felicity on earth, and seeking satisfaction in its imaginary enjoyments.
As sure therefore as this is the love of angels, as sure as we are called to an angelical state of life with God; so surely are we obliged to lay aside every hindrance, to part with every enjoyment that may stop or retard the soul in its rise and affections towards God.
We differ from angels, as we are in a state of probation, and bound with flesh; and though till the trial be over, we must bear with infirmities and necessities, to which they are not subject; yet we must no more choose follies, or find out false delights for ourselves, than if we were, like them, free from all infirmities.
The love of enemies is said to be a love that becomes the perfection of God; but yet we see that we are so far from being excused from this manner of love, because it is divine, and suits the nature of God, that we are, 'for that reason, expressly called to it, that we may be children of our Father which is in heaven.99
If therefore we are called to that spirit of love which becomes the perfection of God, surely the manner of angelic love is not too high for us to aspire after.
All therefore that we are to learn from this matter is this, that a renunciation of the world is necessary, that this holy love cannot be attained, unless we only use the world so far as our needs and infirmities require, and think of no happiness but what is prepared for us at the right hand of God.—Law.
(To be Continued.)
CHRIST IS LEFT.
Let the winds of sorrow blow
Roughly o'er this track of mine,
Let the fount of grief o'erflow,
Hope's sweet star forbear to shine.
Though of every comfort shorn,
Though of every joy bereft,
Weak, defenceless and forlorn—
I am rich if Christ is left.
Let the spoiler's ruthless blow
Sunder all my cherished ties,
Let affection bend in wo,
Where the last, the dearest lies;
Clinging to each shattered shrine;
Of its idol sweet bereft,
Never can my soul repine,
While it grieves—if Christ is left.
Earthly treasures, hopes and joys,
Ye may leave me if ye will;
'Mid the wrecks where time destroys,
I am rich in Jesus still.
E'en when death's keen pangs shall wring
This weak frame of life bereft,
Joyful still my soul shall sing,
All is mine, for Christ is left!
THE WISE SHALL UNDERSTAND.
By Francis Gould
THERE are three important ideas embraced in this language of the prophet Daniel, The wise shall understand. 1. Who are the wise, 2. What they understand, and the means God uses for the accomplishment of this object, and, 3. The benefits proffered to those who understand.
1. At a certain time in the history of the past, Christ likened the kingdom of heaven unto ten virgins, which took their lamps and went forth to meet the Bridegroom. And five of them were wise and five were foolish. They that were foolish took their lamps, and took no oil with them, but the wise took oil in their vessels with their lamps.
We learn from this parable, that the wise are those who always carry a sufficient supply of oil with their lamps, that when God calls upon them to move forward at a moment's warning, whether in darkness or light, they will do it. There are two kinds of wisdom spoken of in the Scriptures of truth. Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works, with meekness of wisdom. But if ye have bitter envyings and strife in your hearts, glory not; and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. James iii, 13–17.
2. What the wise understand, and the means God uses to give them this knowledge. Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Eccl. viii, 5. The truly wise man understandeth the Bible to be a book of truth. And that all Scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. iii, 16, 17. They believe that all prophecy connected with the people of God will be fulfilled in God's own time and way, and that it has a moral tendency in moulding the character of his people, and giving them a clue to the time of their final deliverance.
There are various means which God has used to give his people a knowledge of their deliverance.
First, By warnings. By faith, Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world and became heir of the righteousness which is by faith. Heb. xi, 7.
Just Lot, whose righteous soul was vexed from day to day with the filthy conversation of the wicked, and with their unlawful deeds, was warned by angels to flee; and it came to pass, when they brought them forth abroad that he said, "Escape for thy life! Look not behind thee, neither stay thou in all the plain, escape to the mountain lest thou be consumed." Gen. xix, 17.
When Herod sought privately to kill the holy child Jesus, Joseph was warned of God in a dream, to arise and take the young child and his mother and flee into Egypt, and be there untill he should bring him word, for Herod would seek the young child, to destroy him. Matt. ii, 13.
Again, at the destruction of Jerusalem, God's people were warned in the following language: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand,)" then let them which be in Judea flee into the mountains: let him which is on the housetop not come down to take anything out of the house, neither let him which is in the field return back to take his clothes.
Now let us see how God has been warning his people in these last days, and giving them to understand the awful doom that awaits this ungodly world.
We find that after the declaration, "Fear God, and give glory to him, for the hour of his judgment is come," had gone forth with a loud voice, there followed another angel, saying, "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." Rev. xiv, 8.
That this fallen Babylon is the different sectarian bodies is most clear. In Rev. xviii, 2, it reads, "And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird." The churches have become so from the fact, that they are ready to endorse almost every sentiment propagated by a wicked and unchristian world. That foul blot, American Slavery, one of the greatest sins that ever disgraced a professed Christian nation, has been upheld by them, in consequence of which the kings of the earth, and rich men, have courted her favor, and committed fornication with her.
The heathen philosophers believed in a vague idea of a conscious state of existence, that immediately after death the spirit became a little god among the gods, and had more knowledge than when in this mortal state. This doctrine the churches have fully endorsed; thus virtually denying the resurrection of the body, and the general Judgment, sapping the very foundation of the Christian's hope.
With this view of the subject we see in these last days the arms of the professed church extended wide to receive the Roman Catholic, the Universalist, the Infidel and Heathen, which together are propagating a doctrine wholly predicated on the wisdom of man, and not on the word of God.
While these things are being acted before our eyes, we do not wonder that God by the mouth of the Revelator exclaims, "Babylon is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird." We don't wonder the loud voice of warning should be heard, saying, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."
When the second message of warning began to die away, we heard another, and the last note of warning that will ever be given to this fallen world.
And the third angel followed them, saying with a loud voice, "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." Rev. xiv, 9, 10.
It appears that God led his people out of Babylon, that they might see the errors into which they had fallen, that they might renounce them, and be prepared for translation.
We see that we were worshiping an institution of the beast. The prophet Daniel speaks of a certain power, symbolized by a beast, that thought to change times and laws. The prophet Isaiah, [chap. xxiv, 5,] speaking of the same thing, says, "The earth is also defiled under the inhabitants thereof, because they have transgressed the laws, (the ten commandments, including the holy Sabbath,) changed the ordinance, (baptism,) broken the everlasting covenant." This little horn power has instituted the first day of the week for the Sabbath, and has also changed the time of its commencement. To commence the day at midnight is Roman time. To begin the day at sundown is God's time.
How long will God's people sigh and cry for the abominations done in the land? And shall not God avenge his own elect, that cry unto him day and night, though he bear long with them? I tell you that he will avenge them speedily. Luke xviii, 7, 8.
Second, by signs. The institution of the passover was a sign of the deliverance of God's people. "And thou shalt shew thy son in that day saying, this is done because of that which the Lord did unto me when I came forth out of Egypt. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes; that the Lord's law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt." Ex. xiii, 8, 9.
After their deliverance from Egypt, God called to their remembrance another prominent sign. "Six days may work be done; but the seventh day is the Sabbath of rest, holy unto the Lord. Whosoever doeth any work on the Sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant. It is a sign between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested." Ex. xxxi, 15-17. This last text gives us sufficient proof that the Sabbath should be kept as a memorial of the works of creation.
God in these last days is giving us signs as tokens of deliverance: signs in the heavens; upon the earth distress of nations with perplexity; men's hearts failing them for fear, and for looking after those things which are coming on the earth. And Christ says, "When these things begin to come to pass, then look up and lift up your heads, for your redemption draweth nigh."
3. The benefits proffered to those who understand. "And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever." Dan. xii, 3. "Blessed are they that do his commandments that they may have a right to the tree of life, and enter in through the gates into the city." Rev. xxii, 14.
O! the glorious promises that God has in store for those that love him. The curse will soon be removed, the meek will inherit the earth, and long enjoy the work of their hands. And my desire is that God's saints may so live that when he comes to be glorified in his saints, and admired in all them that believe, that they may say with confidence, "Lo, this is our God, we have waited for him, and he will save us." Isa. xxv, 9.
FRANCIS GOULD.
Randolph, Vt., July 13th, 1856.
WHY THE MACEDONIANS WERE LIBERAL.
Paul, in commending to the Corinthians the liberality of the Macedonian Christians, represents them as even exceeding their ability in ministering to the saints—an instance so remarkable that we might naturally be curious to know by what motive they were impelled. In a few words we are informed, They "gave themselves to the Lord." This is an explanation altogether satisfactory.
They heartily and sincerely surrendered themselves to the Lord, and hence they would not withhold their pecuniary assistance from his afflicted people. It will always be so. The true and hearty Christians, who feel they belong, in body and soul, to the Lord, cannot be niggardly; and hence, by this rule all may do well by trying themselves, whether their faith is not a mere fancy, instead of a fruitful principle.
A FASHIONABLE CHURCH IN TORONTO.
A late writer for the press says: “This morning I attended service at the great English Church, where, I am told, the wealth and aristocracy of the city attend. It is a magnificent building, in the Grecian style of architecture, and cost £32,000. I should judge it to be nearly one hundred and fifty feet long, one hundred feet up to the central arch, and every way in proportion. There could not have been less than three or four thousand persons present. The discourse was made up of fine sentiments, and beautifully rounded periods; but not a single practical duty did it inculcate. Half the audience were asleep.
KEEPING SATURDAY FOR SUNDAY.
READER, if you are one of those who have turned their steps to all the commandments of God, by the observance of his holy Sabbath, you have doubtless more than once been designated as one who "keeps Saturday for Sunday;" and you have probably considered, also, how fair an index this is of the little understanding such have, either of our motives or our position.
We can inform our friends that we do not keep Saturday for Sunday. Our reverence for Sunday is not so great notwithstanding the antiquity of the institution, and the multitudes who observe it, that when we keep another day we keep it for Sunday.
We keep Sunday for Sunday; and we intend to keep it as it was originally designed to be kept, and according to the only divine example we have for keeping it; that is, by honorable labor; and we endeavor also to keep the Sabbath, as such, esteeming it holy unto the Lord and honorable, not doing our own ways. Isa. lviii, 13.
But in keeping Saturday as the Sabbath, do you not keep it for Sunday? No; for Sunday is not the Sabbath. In observing the seventh day as a day of rest, we have both divine precept and example to support us. We have the most positive testimony that that is the day which the Creator set apart as a rest-day for man. Those who observe the first day of the week acknowledge the existence and necessity of a Sabbath, but they have taken a day of their own choosing on which to observe it. The guilt therefore of departure from the sacred oracles in this matter, rests upon our opponents and not upon us. The charge which they so often apply to us belongs to them; for they have departed from the original institution, and keep Sunday for Saturday! They remind us of the fable of the lamb and the wolf, in which the wolf, though farther up the stream than the lamb, accused him of roiling the water which he was to drink.
There is another expression equally erroneous and perhaps as frequently used. People will often, addressing a Sabbath-keeper on the Sabbath, tell him that they believe this is his Sunday! So thoroughly have their minds become imbued with a First-day Sabbath, that it seems impossible for them to separate the two ideas of Sunday and Sabbath; and whatever day a man observes as a day of rest, it must be to him his Sunday.
It is a fact however that our Sunday falls on the same day that theirs does; only we regard it as Sunday merely and nothing more.
But we do not expect that the world will cease to regard us in this light. We only hope that the time may soon come when large numbers more may cease to keep Sunday for Saturday, and be added to those who are accused of "keeping Saturday for Sunday."
"OCCUPY TILL I COME."
By James White
WHEN I first heard the Millerites spoken of it was a common thing with their opposers to say that they did not fulfill the requirement of the Saviour, for they spent all their property, (some of them,) and neglected their farms, their stores, and their shops, to proclaim the Lord's coming, saying, that if he was so soon coming these temporalities would not be needed. True, this was but living out their faith, for if they really believed it, they could not consistently do otherwise than to make it the all-absorbing theme. "But then," said the opposer, "they should not have neglected their business, nor sold their property, for the Lord said, Occupy till I come." At the time I thought this a very good argument, for all know that but little proof is required to confirm prejudice in any mind. But what astonishes me most at this time is to hear those professing the Present Truth quote the same text in the same manner, doubtless not realizing that it is a great perversion of scripture. We would not have men slothful; let them be "diligent in business;" but let the interests of the cause of God's truth be first in all things. If we have any faith in God's word, why not show it by our works?
But what does the scripture in question mean? The talents given to his servants cannot mean worldly goods, for the Saviour did not confer these upon his disciples. On the contrary we are told that the poor of this world, rich in faith, are heirs of the kingdom. What they received was increased, by some in a tenfold proportion, hence, if to fulfill this scripture, and occupy till Jesus comes, means to occupy farms, &c., they are not only to be occupied but multiplied, so that when he comes the faithful servant can say, "Lord, thy farm hath gained ten farms!" And the man of ten farms shall receive a blessing tenfold greater than he that has but one farm! Where then will "the poor of this world," appear?
When the young man asked the Saviour what he should do to inherit eternal life, he did not tell him to carefully keep his "great possessions," but he said: "Sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, follow me." Matt. xix.
Can any one seriously expect to hear the Saviour say, "Well done, good and faithful servant," because he has been careful to increase his worldly possessions? Would not the words of James be more appropriate to his case: "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasures together for the last days." It must be even so; for Jesus said, "A rich man shall hardly enter into the kingdom of heaven." If the Saviour had said that a poor man shall hardly enter into the kingdom of heaven, does any one think that the poor would act in view of it as the rich now do? Some to my knowledge are neglecting known and acknowledged duties because they conflict with their temporal interests. "What is a man profited if he shall gain the whole world and lose his own soul?" Read the direction in Luke xii, 31-36.
Dear reader, do allow that the Saviour means what he says, and remember, that your faith is of no consequence any farther than you live it out. J. H. W.